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Excerpts from Potana‟s Bhagavatam By A. V. S. SARMA 1957 PUBLISHED BY TIRUMALA -TIRUPATI DEVASTHANAMS TIRUPATI C O N T E N T S Foreword Introduction Life of Potana Prayer Dedication SKANDA I. 1. The rule of King Parikshit 2. Sringi curses Parikshit 3. Suka meets Parikshit II. 1. The conversation between Suka and Parikshit. III. 1. Hiranyaksha IV. 1. Dhruva 2. Prithu 3. Barhi 4. Puranjana 5. The penance of Prachetasu brothers V. 1. Rishaba 2. Bharatha VI. 1. Ajamila 2. The fight between Danavas and Devatas 3. Chitraketu VII 1. The curse upon the guards at the gateway of Vaikunta 2. Hiranyakasipu 3. Prahlada VIII. 1. The salvation of the elephant king, Gajendra. 2. The churning of Milk Ocean 3. Vamana 4. Matsyavatara XI. 1. Ambarisha 2. Sri Rama Avatara X. 1. Sri Krishna 2. The birth of Sri Krishna 3. Potana goes to Repalle 4. The death of Sakatasura 5. The end of Trinavarta 6. The sport of Balarama and Krishna 7. Movement to Brindavana 8. The humiliation of Brahma 9. The Ass 10. The Kaliya serpent 11. The story of Kaliya 12. The Summer 13. The rainy season 14. The Autumn 15. The Chill and Dewy Season 16. Krishna hides the clothes of the Gopikas 17. Wives of the sages feed Balarama & Krishna. 18. The humiliation of Indra 19. Nanda rescued 20. The Autumn season comes again 21. The songs of Gopi women 22. Krishna appears before Gopi women 23. Rasakreeda 24. Jalakreeda 25. Sudarsana relieved of his serpent shape 26. Sankachuda killed 27. Narada meets Kamsa 28. Akrura comes to Brindavana 29. The lamentations of Gopi women 30. Akrura‟s experiences of the way 31. Sri Krishna in Mathura 32. The night 33. The night 34. Kuvalayapeeda 35. Sri Krishna sends Uddhava to Vraja 36. Kubja 37. Akrura 38. Jarasandha invades Mathura 39. Sri Krishna weds Rukmini Devi 40. The wedding 41. Pradyumna 42. Syamantaka jewel 43. The end of Naraka 44. Sri Krishna and Rukmini 45. Bana, son of Bali 46. The story of King Nriga 47. Balarama goes to Brindavana 48. Samba marries Lakshmana 49. Nara sees the divine sport of Hari 50. Krishna, the King 51. Narada comes to the court of Krishna 52. Krishna at Indraprastha 53. The end of Sisupala 54. The fall of Salva 55. The fall of Dantavaktra, and Viduratha 56. Balarama goes on pilgrimage 57. Kuchela 58. Sri Krishna goes out for bathing on the day of solar eclipse 59. Lakshana narrates to Draupadi about her marriage to Sri Krishna 60. Sages visit Krishna 61. Krishna shows to Devaki her dead children. 62. Arjuna carries away Subhadra 63. Krishna visits Mithila 64. Sruti Gita 65. Worship of Vishnu 66. Bhrigu meets Brahma, Siva, and Vishnu 67. Dead Brahmin boys were restored to life by Krishna XI. 1. Sages visit Krishna 2. Narada speaks to Vasudeva 3. Kavi speaks to Nimi 4. Hari and Antariksha preach to Nimi 5. Prabuddha, Pippalyana and others speak about the overcoming `Maya‟ even by a dull person 6. Pippalyana spoke about `Karma yoga‟ 7. Drumila described Avataras 8. Chamasa spoke about those hot devoted to the Lord 9. Karabhajana advised about the identity of the Lord 10. Brahma and other gods invite Krishna back to Vaikunta 11. The Yadavas go to Prabhasa 12. Krishna teaches Uddhava 13. Balarama and Krishna go to Vaikunta XII. 1. The end of Kind Parikshit 2. Janamejaya 3. The Vedas 4. Markandeya FOREWORD I deem it a great honour and privilege to be asked to write a Foreword to an English rendering of the most sacred, inspiring and devotional piece of Telugu Literature (Potana‟s Bhagavatam). Bammera Potana is a poet of acknowledged greatness in Telugu and is also a great Rama Bhakta and he has laid posterity under a deep debt of gratitude by his rendering of the Sanskrit Bhagavatam into lucid Telugu versa. The translation of Bhagavatam into any other language has not even been attempted. The endeavour made by Dr. A.V.S. Sarma to render this great work into English is therefore very laudable and he has certainly done great service to the English knowing public to understand and appreciate the great spirit of Bhakti expounded by Potana. As Potana has put it, it is Lord Sri Ramachandra that has given expression to his writing of the great Bhagavatam and not himself. So it is, I believe, that it is the great devotion and Bhakti of Dr. A.V.S. Sarma that has given expression to the “Excerpts from Potana‟s Bhagavatam”. Dr. A.V.S. Sarma is a practising physician at Madras and has to his credit professional publications of recognition. He has also been a literary writer since his student days. Hi collection of poems “Flowerets from shrubs” has earned for him recognition as an undergraduate of the College. Subsequently he wrote “Lines of Devotion” and this work won praise from no less a poet and critic than late Dr. James H. Cousins. He said: “ I have as you desire, perused it with the interest of a fellow-worker in verse, and congratulate you on your industry and skill.” I know Dr. Sarma for many years and he has showed great aptitude towards devotional literature and has accomplished something remarkable through this present book “Excerpts from Potana‟s Bhagavatam.” I have gone through some portions of the book and I have nothing but appreciation for the same. I refer particularly to the passages dealing with Dhruva, Prahlada, Gajendra, Vamana, Sri Rama, description of Sri Krishna‟s Sport, particularly Rasa Krida, Jala Krida, and description of the autumn season, Rukmini‟s Kalyanam, Kuchela; Sruti Gita and Markandeya, which are worth reading by every Bhakta and student of literature and also philosophy. In conclusion I congratulate the author on this achievement and I have no doubt that the public would welcome this beautiful piece of devotional literature and we can eagerly look forward for many more of such publications to inspire devotion and Bhakti in this materialistic age. 18-12-56, MADRAS. P. SURYANARAYANA. EXCERTPS FROM POTANA’S BHAGAVATAM INTRODUCTION The epic of Bhagavatam illuminates the world eternally. Brahma taught his son Narada the Brahma taught his son Narada the Bhagavatha Purana. Sage Narada spread it to Vyasa who in turn gave it to his son Suka. Suka narrated the same to King Parikshit in the last seven days of the latter‟s repentant living. Bhagavatam sings the glory of God. It is generally respected and particularly worshipped in several houses. The great Purana steers the readers from the material to the spiritual plane. The text runs in the form of discourses. Sri Krishna is almost everywhere in the text. The stories about the Pandavas and the Kauravas and a description of Sri Rama adorn at appropriate places. To clear the mind of the clouding desires, to follow the righteous path, to realise the necessity and achievements of the avatars of the Lord, to avert the sin accruing in Kaliyuga by singing the praises of Him, and to reach the lotus feet of the Supreme Lord are all discussed in an inimitable way by the great poet Potana. The existence of God is realised. The Vedic lore explains the universe in terms of Sankhya principles. The Advaita--, Vishistadvaita--, and Dvaita—systems of thought explain each in its own way the relationship between the universe and its Creator. The universe stands emphasised as the means of realising Him, through Vedic rites and devotion. The avatars of the Supreme Being are: -- 1. Varaha, 2. Yajna, 3. Kapila, 4. Dattatreya, 5. The Kumaras, 6. Nara and Narayana, 7. Dhruva, 8. Prithu, 9. Rishabha, 10. Hayagriva, 11. Matsya, 12. Kurma, 13. Narasimha, 14. Hari, 15. Vamana, 16. Hamsa, 17. Manvantara purusha, 18. Dhanvantari, 19. Mohini, 20. Parasurama, 21. Sri Rama, 22. Balarama and Krishna, 23. Vyasa, 24. Buddha, 25. Kalki, 26. Other rishis and gods with his aspects. The avatar as Krishna appeals to every one. As a child, youth, victorious conqueror, householder, and king of kings, Sri Krishna entranced all that came in contact with Him. The Pandavas, Bhishma, and the Gopas and Gopi women realised Him as the Lord and their love was divine. The adoration of Him by Dharma raja is worth remembering by every reader. Potana the pious poet, created Bhagavatam in Telugu and like Saint Tyagaraja, dedicated the work to Sri Rama. Thus the poet lives forever like the saint. The massive magnitude, sustained sweetness, and dignified diction, in the shape of peaceful prose and profuse poetry, and last but not the least the deep devotion permeating the epic of Bhagavatam built by the Godly hands of Potana are things that an advanced student of learning, literary and philosophical, can understand, appreciate and adore with a pure heart. As a schoolboy, I read the passages from Potana‟s Bhagavatam dealing with the salvation of Gajendra, the realisation of God by Dhruva and Prahlada, the `swayamvara‟ of Rukmini, the story of Bali, and the sport of Sri Krishna in Brindavana. As a result a silent inspiration arose in me with an inherent force, but was kept under voluntary restraint for over thirty years. The idea of conveying some of the passages of the original into English language pressed and possessed me long; and now I venture to record my work with prayers at the feet of Bammera Potana who carved out the edifice of Bhagavatam in Telugu. Bhagavatam is set with the highest ideals of devotion knowledge and salvation (vide Sruti Gita; Narada‟ advice to Vasudeva; Sri Krishna‟s initiation of Uddhava).
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  • Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets

    Substantial and Substantive Corporeality in the Body Discourses of Bhakti Poets

    Perichoresis Volume 18.2 (2020): 73–94 DOI: 10.2478/perc-2020-0012 SUBSTANTIAL AND SUBSTANTIVE CORPOREALITY IN THE BODY DISCOURSES OF BHAKTI POETS YADAV SUMATI* PG Govt. College for Girls, Chandigarh, India ABSTRACT. This paper studies the representation of human corporeal reality in the discours- es of selected Bhakti poets of the late medieval period in India. Considering the historical background of the Bhakti movement and contemporary cultural milieu in which these mystic poets lived, their unique appropriation of the ancient concept of body is reviewed as revolu- tionary. The focus of the study is the Kabir Bijak, Surdas’s Vinay-Patrika, and Tulsidas’s Vinay- Patrika, wherein they look at and beyond the organic corporeality and encounter human body not as a socially, religiously, economically stamped noble body or lowly body; male body or female body, but a human body. This paper explores how, like existential phenomenologists, these poet/singers decode the material reality of human beings and link it to the highest goal of achieving Moksha (liberation from the cycle of birth-death) by making body a vulnerable but essential instrument towards spiritual awakening. The paper also reflects upon how these poets have suggested a middle path of absolute devotion to God while performing all earthly duties, seek spiritual enlightenment and avoid the extremities of asceticism and hedonism. KEYWORDS: corporeality, body, liberation, salvation, bhakti In this Kali Yug the body is full of woe, care, wickedness and diverse pains. Where there is steadfastness, peace and all purity, rise, Kabir, and meet it there. (Kabir) Those powerful rulers who had conquered the whole world, even made Yamraj (the God of death) their captive and tied him up—even they became the food of Kaal (Time), what do you count then? Contemplate and think about the whole matter seriously yourself—what is the truth, what is the reality.